郎世宁《十骏图》之一《万吉骦》。图据故宫博物院官网 马，作为中华文明中力量与高洁的象征，既是驰骋疆场的功臣，亦是沟通天人的祥瑞。自上古神话 中"足不践土"的神骏，到帝王陵寝前静默千年的石刻，它们或为"明王在位"的瑞应，或成"力拔山兮"的 绝响，在史册与传说间留下了一道道矫健的身影。 神话典籍里的祥瑞灵骏 《兽经》有云，"马之良者，曰騊駼（táo tú）、曰骥。"騊駼是北方民族的良马，《史记》称此马为匈 奴牧养。《穆天子传》称此马为野马，日行五百里。《瑞应图》中此马被誉为兽中隐士，"有明王在位 则至"。 神话中的马，往往超脱生死。《瑞应图》记载，有一种神马名为腾黄，又名吉光，白身红鬃，永生不 死。传说人乘坐此马，可以活到3000岁；还有产自西方的神马名飞黄，一名乘黄，也有说就是腾黄或吉 黄，外貌类狐，背上有角，可活千岁，相传为黄帝坐骑；更有神马飞兔，矫捷如飞奔的兔子，能日行3 万里。《瑞应图》称"明君有德，则至飞兔"，大禹治水有功，飞兔马作为祥瑞现身。 土地神后土骑乘的神马名为駃（jué）蹄，还有一种与其读音相同的骏马叫駃騠（jué tí），在华北地 区，駃騠也指公马与母驴所生的驴骡，其外形更像驴，耳长，食量小 ...

Group 1 - The core perspective of the article revolves around the life choices of Liu Yizheng in 1927, emphasizing his preference for reading and scholarly pursuits amidst a tumultuous political landscape [2][12][18] - Liu Yizheng's engagement with the Tongcheng School of literature during the spring of 1927 reflects his deep interest in understanding the relationship between literature, morality, and art, as he meticulously studied works by prominent figures like Yao Nai and Zhang Huiyan [3][4][7] - The political climate of 1927, marked by significant upheaval and violence, influenced Liu Yizheng's decision to distance himself from university teaching and instead focus on library work, which provided a quieter environment for his intellectual endeavors [9][10][12] Group 2 - Liu Yizheng's interactions with political figures, such as Tan Yankai, highlight the disconnect between intellectuals and politicians, as Liu's earnestness often went unrecognized in the political sphere [14][16][18] - The article contrasts Liu Yizheng's scholarly aspirations with the realities of the educational system at the time, illustrating his disillusionment with the state of universities and the influence of warlords on education [10][11][12] - Liu Yizheng's choice to work in a library rather than pursue a more conventional academic career is portrayed as a wise decision, allowing him to maintain his scholarly integrity while avoiding the chaos of the political environment [12][18]